Galatians 4:28
Verse
Context
Hagar and Sarah
27For it is written: “Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.” 28Now you, brothers, like Isaac, are children of promise.29At that time, however, the son born by the flesh persecuted the son born by the Spirit. It is the same now.
Sermons
Peter Masters
George FoxGeorge Fox
Michael DurhamSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Now we - Who believe in the Lord Jesus, are the children of promise - are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the nations of the earth should be blessed.
Jamieson-Fausset-Brown Bible Commentary
we--The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with Gal 4:26, "mother of us." children of promise--not children after the flesh, but through the promise (Gal 4:23, Gal 4:29, Gal 4:31). "We are" so, and ought to wish to continue so.
John Gill Bible Commentary
But as then,.... In the times of Abraham, when Hagar and Sarah, the types of the two dispensations of the covenant, and Ishmael and Isaac, the figures of the two different seeds, the natural and spiritual seed of Abraham, legalists and true believers, were living: he that was born after the flesh; which was Ishmael, who was a type, or an allegorical representation of such who were under the Sinai covenant, and were seeking for righteousness by the works of the law; as he was born after the flesh, according to the ordinary course of nature, and was, as he was born, a carnal man; so are self-justiciaries, notwithstanding all their pretensions to religion and righteousness, just as they were born; there is nothing but flesh in them; they are without God, and Christ, and the Spirit, and have neither true faith, nor hope, nor love, not any other grace; they have no internal principle of goodness in them; flesh, or corrupt, nature, has the government of them, is the reigning principle in them; their minds are fleshly, and so are their tenets; and such is their conversation, they trust in the flesh, in outward performances, in their own righteousness, and so come under the curse; for as many as trust in an arm of flesh, or are of the works of the law, are under the curse of it: persecuted him that was born after the Spirit: by whom is meant Isaac, who, though he was not conceived under the overshadowings of the Holy Spirit, without the help of man, as Christ was; yet because of the divine power which was so eminently displayed in his conception and generation, under all the difficulties, and disadvantages, and seeming impossibilities of nature, he is said to be born after the Spirit: and besides, he was also regenerated by the Spirit of God, was a good man, and one that feared the Lord, as the whole account of him shows; and in this also fitly pointed out the spiritual seed, true believers, under the Gospel dispensation, who are born again of water, and of the Spirit, and are renewed in the spirit of their minds; in whom the work of the Spirit is begun, and grace is the governing principle; in whom the Spirit of God dwells and operates; and whose conversation is spiritual, and who walk not after the flesh, but after the Spirit. The persecution of Isaac by Ishmael was by "mocking" him, Gen 21:9 the Hebrew word there made use of is in allusion to Isaac's name, which signifies "laughter": and Ishmael laughed at him, jeered and derided him. The Jewish doctors are divided about the sense of this: some say that the word rendered "mocking" is expressive of idolatry, according to Exo 32:6 and that Ishmael would have taught Isaac, and drawn him into it; others that it signifies uncleanness, according to Gen 39:17 and that he talked to him in a lascivious and indecent manner, in order to corrupt his mind: others that it designs murder according to Sa2 2:14 and that he intended to kill him, and attempted it (a); it is pretty much received by them, that either he finding him alone, or they going out to the field together, he took his bow and drew it, and shot an arrow at him, with an intention to kill him (b), though he pretended it was but in play: and one of their writers on the text says (c), that the word used, by gematry, that is, by the arithmetic of the letters, signifies "to slay"; so that this persecution was not by words only, but by deeds: but others (d) of them more rightly think, that it meant a contention about the inheritance, which Sarah's words to Abraham seem to confirm; and that Ishmael claimed the birthright, and despised Isaac as the younger son; insisted upon the right to the inheritance, and mocked at the promise of God, with respect to Isaac; and might threaten what he would do to him, should he claim it thereupon: mocking has been always reckoned a species of persecution; so the Old Testament saints, among other instances of persecution, had trial of "cruel mockings"; thus our Lord was persecuted, and also his apostles and even so it is now. The carnal Jews, who trusted in themselves that they were righteous, and despised others, persecuted the spiritual seed that believed in Christ, both by words and deeds; they confiscated their goods, imprisoned their persons, and even put them to death; and the false teachers, though they did not, and could not go such lengths, yet as persons fitly represented by Ishmael, they derided the apostles, and mocked at the doctrines of grace preached by them, and despised those that embraced them; and pleaded that the inheritance belonged to them, upon the foot of the works of the law: and so it is at this day; though there is no persecution of men's persons and estates, yet there never was a greater persecution of the doctrines of grace, and of the righteousness of Christ, and the saints more mocked at and derided for maintaining them; and that by persons just of the same complexion as those in the apostle's time, signified by Ishmael, carnal professors, and self-righteous persons. (a) Jarchi in Gen. xxi. 9. Bereshit Rabba, sect. 53. fol. 47. 4. (b) Jarchi & Bereshit Rabba, sect. 53, fol. 47. 4. Pirke Eliezer. c. 30. (c) Baal Hattrim, in loc. (d) Jarchi & Bereshit Rabba, ut supra. (sect. 53, fol. 47. 4.)
Tyndale Open Study Notes
4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.
Galatians 4:28
Hagar and Sarah
27For it is written: “Rejoice, O barren woman, who bears no children; break forth and cry aloud, you who have never travailed; because more are the children of the desolate woman than of her who has a husband.” 28Now you, brothers, like Isaac, are children of promise.29At that time, however, the son born by the flesh persecuted the son born by the Spirit. It is the same now.
- Scripture
- Sermons
- Commentary
The Primitive Era
By Peter Masters1.3K45:52GAL 1:6GAL 3:28GAL 4:1GAL 4:9GAL 4:28
This sermon delves into the Primitive Era, focusing on the letter to the Galatians addressing the Judaizers who sought to add works to faith for salvation. The Apostle Paul emphasizes the transition from being under the elemental laws to being heirs of God through Christ, highlighting the danger of returning to legalism and the importance of holding fast to the true gospel. The sermon urges believers to guard against false teachings that distort the purity of salvation by faith alone.
Epistle 267
By George Fox0Unity in the ChurchLove and Grace in MinistryMAT 18:15JHN 12:361CO 13:71CO 14:322CO 5:18GAL 4:28EPH 4:16COL 4:61TH 5:51PE 4:10George Fox emphasizes the importance of unity and love among believers who are children of the light. He urges ministers not to judge one another in public meetings, as this creates confusion and harms the congregation. Instead, he advocates for patience and private communication to resolve issues, reflecting the spirit of order and humility. Fox highlights that true ministry should be rooted in grace and love, edifying the body of Christ and maintaining unity. He calls on all to recognize the divine presence in each other and to minister accordingly, fostering a spirit of fellowship and truth.
Epistle 277
By George Fox0MAT 18:20LUK 1:33JHN 8:44JHN 17:3ACT 4:12GAL 4:28EPH 3:21EPH 6:6COL 3:21TI 4:12TIT 2:7HEB 1:14HEB 3:1JAS 3:171PE 2:6George Fox preaches about the importance of living out the truth of God in our daily lives, emphasizing the need to bring our families along to worship and guide them in the wisdom and understanding of God. He urges believers to be diligent in serving the Lord and to set their minds on heavenly things, so that they may be heirs of salvation and children of the promise. Fox encourages families to be good examples to one another, glorifying God in all aspects of their lives.
Loosing What You Love
By Michael Durham0GEN 17:18GEN 21:9GAL 4:22GAL 4:28Michael Durham preaches on the importance of living in the spiritual realm while navigating the material realm, emphasizing the need to operate by faith rather than sight. He uses the story of Abraham, Ishmael, and Isaac to illustrate the struggle between the natural and spiritual realms, highlighting the necessity of letting go of our 'Ishmaels' - things we hold onto in the natural realm that hinder God's supernatural work in our lives. Durham explains how big mistakes often follow big spiritual moments due to pride and the misconception of God's favor, urging believers to trust in God's supernatural activity and release control to Him.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Now we - Who believe in the Lord Jesus, are the children of promise - are the spiritual offspring of the Messiah, the seed of Abraham, in whom the promise stated that all the nations of the earth should be blessed.
Jamieson-Fausset-Brown Bible Commentary
we--The oldest manuscripts and versions are divided between "we" and "ye." "We" better accords with Gal 4:26, "mother of us." children of promise--not children after the flesh, but through the promise (Gal 4:23, Gal 4:29, Gal 4:31). "We are" so, and ought to wish to continue so.
John Gill Bible Commentary
But as then,.... In the times of Abraham, when Hagar and Sarah, the types of the two dispensations of the covenant, and Ishmael and Isaac, the figures of the two different seeds, the natural and spiritual seed of Abraham, legalists and true believers, were living: he that was born after the flesh; which was Ishmael, who was a type, or an allegorical representation of such who were under the Sinai covenant, and were seeking for righteousness by the works of the law; as he was born after the flesh, according to the ordinary course of nature, and was, as he was born, a carnal man; so are self-justiciaries, notwithstanding all their pretensions to religion and righteousness, just as they were born; there is nothing but flesh in them; they are without God, and Christ, and the Spirit, and have neither true faith, nor hope, nor love, not any other grace; they have no internal principle of goodness in them; flesh, or corrupt, nature, has the government of them, is the reigning principle in them; their minds are fleshly, and so are their tenets; and such is their conversation, they trust in the flesh, in outward performances, in their own righteousness, and so come under the curse; for as many as trust in an arm of flesh, or are of the works of the law, are under the curse of it: persecuted him that was born after the Spirit: by whom is meant Isaac, who, though he was not conceived under the overshadowings of the Holy Spirit, without the help of man, as Christ was; yet because of the divine power which was so eminently displayed in his conception and generation, under all the difficulties, and disadvantages, and seeming impossibilities of nature, he is said to be born after the Spirit: and besides, he was also regenerated by the Spirit of God, was a good man, and one that feared the Lord, as the whole account of him shows; and in this also fitly pointed out the spiritual seed, true believers, under the Gospel dispensation, who are born again of water, and of the Spirit, and are renewed in the spirit of their minds; in whom the work of the Spirit is begun, and grace is the governing principle; in whom the Spirit of God dwells and operates; and whose conversation is spiritual, and who walk not after the flesh, but after the Spirit. The persecution of Isaac by Ishmael was by "mocking" him, Gen 21:9 the Hebrew word there made use of is in allusion to Isaac's name, which signifies "laughter": and Ishmael laughed at him, jeered and derided him. The Jewish doctors are divided about the sense of this: some say that the word rendered "mocking" is expressive of idolatry, according to Exo 32:6 and that Ishmael would have taught Isaac, and drawn him into it; others that it signifies uncleanness, according to Gen 39:17 and that he talked to him in a lascivious and indecent manner, in order to corrupt his mind: others that it designs murder according to Sa2 2:14 and that he intended to kill him, and attempted it (a); it is pretty much received by them, that either he finding him alone, or they going out to the field together, he took his bow and drew it, and shot an arrow at him, with an intention to kill him (b), though he pretended it was but in play: and one of their writers on the text says (c), that the word used, by gematry, that is, by the arithmetic of the letters, signifies "to slay"; so that this persecution was not by words only, but by deeds: but others (d) of them more rightly think, that it meant a contention about the inheritance, which Sarah's words to Abraham seem to confirm; and that Ishmael claimed the birthright, and despised Isaac as the younger son; insisted upon the right to the inheritance, and mocked at the promise of God, with respect to Isaac; and might threaten what he would do to him, should he claim it thereupon: mocking has been always reckoned a species of persecution; so the Old Testament saints, among other instances of persecution, had trial of "cruel mockings"; thus our Lord was persecuted, and also his apostles and even so it is now. The carnal Jews, who trusted in themselves that they were righteous, and despised others, persecuted the spiritual seed that believed in Christ, both by words and deeds; they confiscated their goods, imprisoned their persons, and even put them to death; and the false teachers, though they did not, and could not go such lengths, yet as persons fitly represented by Ishmael, they derided the apostles, and mocked at the doctrines of grace preached by them, and despised those that embraced them; and pleaded that the inheritance belonged to them, upon the foot of the works of the law: and so it is at this day; though there is no persecution of men's persons and estates, yet there never was a greater persecution of the doctrines of grace, and of the righteousness of Christ, and the saints more mocked at and derided for maintaining them; and that by persons just of the same complexion as those in the apostle's time, signified by Ishmael, carnal professors, and self-righteous persons. (a) Jarchi in Gen. xxi. 9. Bereshit Rabba, sect. 53. fol. 47. 4. (b) Jarchi & Bereshit Rabba, sect. 53, fol. 47. 4. Pirke Eliezer. c. 30. (c) Baal Hattrim, in loc. (d) Jarchi & Bereshit Rabba, ut supra. (sect. 53, fol. 47. 4.)
Tyndale Open Study Notes
4:28-31 Paul applies the allegory of Hagar and Sarah (4:21-27) to the situation in Galatia. Isaac represents those who are born through God’s promise (3:8) by the power of the Spirit (3:2-5; cp. Eph 1:13-14) and who trust in God for salvation through Christ by faith alone. Ishmael represents those who believe that human effort by keeping the law will make them acceptable to God (Gal 3:10-11). This identification would have been shocking to the Judaizers, who thought of themselves as the legitimate children of Abraham because of their insistence on law-keeping.